The Druids (Celtic interest) [Paperback]

`By the time the Celts themselves came to commit their knowledge to writing, they had become Christianised and, not surprisingly, the Druids continued to get "a bad Press". Their portrayal remains an extremely biased one.'

In this very readable book on The Druids, Peter Berresford Ellis presents an examination of the archaeological, etymological and historical evidence to give an account of the identity and importance of the Druids in early Celtic societies.

`The Druids emerge as the intellectual caste of ancient Celtic society. They were the doctors, the lawyers, the ambassadors, the advisors to kings. They also had a religious function.'

One historical fact that is often overlooked is that the early Celtic 'empire' was as expansive as the Roman Empire, stretching from Britain and Ireland in the northwest, through Gaul and central Europe north of the Alps, stretching as far as Turkey to the east, and also extending down into Iberia. The Celtic language group includes influences on all major European languages as well. However, the Celtic empire had no imperium, no central structure or organisation, but was rather a loose confederation, in which the Druids, as the intellectuals, helped to keep a cohesion of social life if not political and economic life.

The Druids operated largely without writing, following the tradition of many early peoples by using an oral tradition of learning and history. Thus the earliest appearances of the Druids come from Greek and Roman writings. The Druids were seen as a philosophising, priestly caste, also somewhat of a civil authority. Indeed, both Julius Caesar and Cicero mention the Druids in their writings, and one Druid ambassador even addressed the Roman Senate in search of an alliance against the barbarian Germanic tribes (Caesar, however, with intent to conquer Gaul, persuaded the Senate to support the Germans so as to facilitate the conquest of Gaul -- of course, shortly thereafter the Germans became the enemies of Rome, and would remain so for the most part for the rest of Roman history).

Ellis examines the Druids from many vantage points, looking at the writings about the Druids by both insiders (Celts) and outsiders. Ellis also examines the religion, rituals, and wisdom of the Druids, which includes subchapters on schools, books, philosophy, law, history, poetry, music, medical knowledge, art, astronomy and astrology, and mysticism.

Ellis argues in his final chapter that the Druids never truly disappeared. As a social class, rather than as a narrowly-defined group of wizards and priests, the Druids as an intelligensia remained under a new classification, but this social strata was slowly destroyed by the nations who conquered the Celts and made strides to assimilate or eliminate the Celtic peoples. Ellis traces the literary/historical chain of events that led to the identification of the Druids as a small subset of this intelligensia, mostly those dealing with religion and the arts, most commonly associated with secret rites or witchcraft, which is present in today's thinking about the Druids.

`Celtic and Druidic "truth" of every description -- from "arcane knowledge", "karmic destiny", "the true path", to "mystic awareness" -- are solicited in the commercial deluge of New Age philosophies. The Druids and the Celts were there when our seventeenth and eighteenth century ancestors sought "Romanticism" as a counter-balance to the "Age of Reason" and industrialisation. It is not surprising that they are still being reinvented at this time because, in our sad and sorry contemporary world, people still want a quick fix on spirituality.'

This is a fascinating and highly readable text on the history of the Druids, and the history of the way the Druids have been portrayed (and misrepresented).